Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	according_a	altar_n	apostle_n	27	3	5.4392	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56750	The three grand corruptions of the Eucharist in the Church of Rome Viz. the adoration of the Host, communion in one kind, sacrifice of the Mass. In three discourses.	Payne, William, 1650-1696.; Payne, William, 1650-1696. Discourse concerning the adoration of the Host. aut; Payne, William, 1650-1696. Discourse of the communion in one kind. aut; Payne, William, 1650-1696. Discourse of the sacrifice of the Mass. aut	1688 (1688)	Wing P911A; ESTC R220353	239,325	320

the sacrifice of Christ and of those of the Jews and compare them so much together and show the excellency of the one above the other that he should never say the least word of the sacrifice of the Mass when he had so much occasion to do it that it can hardly be imagined he should have so wholly omitted it had it been as others since account it as true and proper a sacrifice as any of the Jewish or of Christs himself upon the cross Fourthly The Apostle here plainly layes down a principle directly contrary and wholly inconsistent with their Doctrine of the sacrifice of the Mass and that is that if Christ be offered he must suffer and that without shedding of blood there is no Remission Nor yet saith he at the 25 26. verses and 9th chapter That he should offer himself often as the high priest entereth into the holy place every year with the blood of others For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself For then must he often have suffered if he had been often offered without suffering then Christ cannot be offered and sacrificed and indeed to sacrifice any thing is to consume and destroy it so that it be wholly parted with and given up to God and to sacrifice any thing that is living is to take away its life and to kill it and so to make it suffer death as a vicarious punishment in anothers stead this is the common and allowed notion of sacrifices but Christ cannot thus suffer in the Mass therefore he cannot be truly offered or sacrificed since according to the Apostle if he be often offered he must often suffer and they would not I hope crucifie to themselves the Lord of Life again and put him to death upon the Altar as the Jews did upon the cross and yet without this they cannot truly sacrifice him or properly offer him according to the Apostle But this says their great Champion the Bishop of Meaux is done mystically Christ is mystically slain and doth mystically suffer death upon the Altar that is by way of representation and resemblance and the mysterious signification of what is done there as St. Paul says to the Galatians chap. 3. v. 1. Before whose eyes Jesus Christ hath been evidently set forth crucified among you Now so Christ may be crucified every time we hear or read his crucifixion lively represented to us as we may see a bloody Tragedy without one drop of blood spilt so Christ may be mystically slain in the Sacrament when his body is broke and his blood poured out in mystery and representation but this is not true and proper Offering which is necessary to make a true and proper sacrifice as they will have that of the Mass to be if they would be contented with a mystical sacrifice to represent and commemorate Christs death that they know we are willing to allow and then a mystical suffering that is not a real and proper would be sufficient for a mystical that is not proper sacrifice but the suffering must be as true and proper as the sacrifice and if the one be but mystical the other must be so too if the Bullock or Goat of the sin-offering which was to be offered on the great day of Atonement had been only Mystically slain and Mystically offered upon the Altar they had been as really alive for all that as any that were in the Fields and had been no more true and proper sacrifices of atonement and expiation then they were for without sheding of blood as the Apostle says there is no Remission Heb. 9.22 it was the shedding or pouring out the blood in which the Life was supposed to be and therefore the taking away the Life of the sacrifice that did really make the sacrifice to be truly propitiatory or available before God as a price and recompence for the remission of sins and how then can the sacrifice of the Mass be truly propitiatory when the blood is not truly shed when according to themselves it is Incruentum sacrificium an unbloody sacrifice and therefore according to the Apostle it cannot be pro pitiatory for the Remission of sins as will be further insisted upon afterwards Thus we see how much there is in those clear places of Scripture against the sacrifice of the Mass and how little there is for it in those dark ones which are produced by our Adversaries Thirdly It has no just claim to Antiquity nor was there any such Doctrine or Practice in the Primitive Church this is greatly boasted and vaunted of and although their cause runs very low in Scripture yet they pretend it carries all Antiquity before it where nothing is more common than to have the name of Oblation and Sacrifice and Host and Victim attributed to the blessed Eucharist and to have it said that we do there offer and immolate and sacrifice unto God this we readily acknowledge and though we can by no means allow Antiquity to take place of Scripture or to set up either an Article of Faith or essential part of Worship which is not in Scripture and our Adversaries seem to agree with us in this that there must be a divine Institution for a sacrifice or else it can have no true foundation so that if Scripture fails them 't is in vain to flye for refuge to Antiquity yet we doubt not but that Scripture and Antiquity will be fairly reconciled and be made very good Friends in this point and both of them against the sacrifice of the Mass as 't is taught and practised in the Church of Rome The name of Sacrifice and oblation is often given both in Scripture and Antiquity in an improper general and metaphorical sense thus it is applyed to the inward actions of the mind to penitence and sorrow for sin The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Psal 51.17 To the outward Thanksgivings of the mouth when we render unto God the Calves of our lips Hosea 14.2 When we offer unto him Thanksgiving Psal 50.14 or as the Apostle more fully expresses it when he commands Christians to offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Heb. 13.15 where the Metaphor is carried on in several words and in the very next verse 't is applied to works of Mercy and Charity and beneficence to others but to do good and to communicate forget not for with such sacrifices God is well pleased verse 16. and St. Paul in another place calls the Philippians Charity an odour of a sweet smell a sacrifice acceptable well pleasing to God Philip. 4.18 Nay he calls preaching the Gospel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Adversaries earnestly contend to mean nothing less then a sacrifice and the converting the Gentiles

to be thus And is not this to explain away the true meaning of the word and to give up the Controversie The true notion of a propitiatory sacrifice is this that it suffers a vicarious punishment in anothers stead that by it the punishment is transferr'd from the offender to that and so he is discharged from it and God is pleased for the sake of that not to be angry but kind and propitious to him this I think cannot be denyed and let us see if this will fit to the Eucharist If Christ be really present there yet does he suffer any punishment there in our stead does he pay any price there for our sins If not there cannot be any true propitiation then made nor can the sacrifice be truly propitiatory Christ did once upon the Cross where he suffered as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vicarious punishment for our sins by his one oblation of himself once offered make a full perfect and sufficient sacrifice for the sins of the whole World * Prayer of Consecrat in Commun Serv. and Bellarmine is forced to own That 't is the sacrifice of the Cross is properly meritorious and satisfactory because Christ when he was then mortal could merit and satisfie but the sacrifice of the Mass is properly only impetratory for Christ being now immortal can neither merit nor satisfie * Nam sacificium crucis fait meritorium satisfactorium impetratorium verè propriè quia Christus tunc mortalis erat mereri ac satisfacere poterat sacrificium Missae propriè solum est Impetratorium quia Christus nunc immortalis nec mereri nec satisfacere potest Bellarm. de Missa l. 2. c. 4. C. Thus truth will out at last though there be never so much art used to stifle and conceal it and this is very fairly to give up the question and surrender the cause for he owns it is not properly propitiatory and gives a very good reason for it because Christ in his immortal state cannot merit or satisfie or be a true propitiation for us the Bishop of Meaux was aware of this and therefore he makes Christs presence upon the Altar to be not a propitiation but a powerful Intercession before God for all mankind according to the saying of the Apostle that Jesus Christ presents himself and appears for us before the face of God Heb. 9.24 So that Christ being present upon the holy Table under this figure of death intercedes for us and represents continually to his Father that death which he has suffered for his Church † Exposition of the Doctrine of the Catholick Church But how comes this Intercession of Christ to be upon Earth Is it not to be in heaven and is not Christ there to appear in the presence of God for us Is not Christ entered into the heavens for that purpose as the High Priest went into the Holy of Holies with the blood of the great sacrifice of Atonement after that was offered upon the Altar Does not the Apostle thus represent it in that place in allusion and with relation to that Jewish Oeconomy and could any but Monsieur de Meaux have brought that place to show that Christ intercedes for us by being present upon the Altar when the Apostles discourse is as directly contrary to that as can be and makes him to appear only in Heaven or in the presence of God for us and there present himself and his sacrifice to God as the Jewish High Priest carried the blood of the Anniversary sacrifice of Expiation into the Holy of Holies and there sprinkled it before the Mercy-seat Christ is not entred into the holy place made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Christ therefore making Intercession for us only in heaven and propitiation only upon the Cross how the sacrifice of the Mass should be either Intercessory which is a new way of de Meaux's or propitiatory as the Council of Trent has determined it I cannot understand Some of them tell us it is propitiatory only relatively and by application as it relates and applyes to us the propitiatory vertue of the sacrifice of the Cross but this it may do as a Sacrament and then it is not propitiatory in it self for sins for punishments and for satisfactions as the Council declares it and as propitiatory sacrifices used to be which were in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satisfactory payments and prices for sins and for the punishments due to them Bellarmin having owned it not to be properly propitiatory he says * Cum autem dicitur propitiatorium vel satisfactorium id est intelligendum ratione rei quae impetratur dicitur enim propitiatorium quia impetrat remissionem culpae satisfactorium quia impetrat remissionem poenae Bellarm. de Miss l. 2. c. 4. C. When it is called propitiatory or satisfactory this is to be understood by reason of the thing which is impetrated by it for it is said to be Propitiatory because it impetrates Remission of sin Satisfactory because it impetrates Remission of punishment But thus our Prayers may be said to be propitiatory because by them we beg and obtain Mercy and Pardon at the hands of God but a propitiatory sacrifice is to do this not only by way of petition and impetration but by way of price and payment and satisfaction so that after all this improper sacrifice of the Mass is but very improperly propitiatory and when they come closely to consider it they are forced to confess so and cannot tell how to make out their Councils Doctrine that 't is truly propitiatory for sins and for punishments 5. Let us consider next how it is impetratory if they mean only that it is so upon the account of those Prayers which are there made and which are more efficacious in that solemn office of Religion as the Eucharist has relation to the Cross and the sacrifice of Christ upon it which is the foundation of all our Prayers and by vertue of which we hope to have them heard and answered by God so in that solemn Religious and express memorial of it we may suppose them to have a greater vertue and efficacy if this be all they mean who will deny it and why may not this be without the Eucharist's being a sacrifice 't is only Christs sacrifice and offering upon the Cross that gives vertue and power to our prayers at that time when we are devoutly celebrating the remembrance of it and 't is not any offering of him up then any otherwise then by Faith and the inward devotion of our Mind that makes our prayers the more powerful either for our selves or others We are to make Prayers and Supplications for all men and for theirs and our own wants and necessities in this solemn and publick office of our Religion and so did the first Christians pray then for Kings and all that

Christ by the Ministery of the Priests and to be differing in nothing but in the manner of offering † Vna enim eademque est hostia idemque offerens sacerdotum ministerio sola offerendi ratione diversâ Concil Trid. Sess 6. c. 2. Now if the manner of offering be not such as makes it a sacrifice it can be no sacrifice at all if it be it can make no difference as to its value and efficacy for 't is not the way of offering but the worth of the thing offered that gives value to the sacrifice The Beasts were slain upon an Altar and had their blood spilt there as Christs was upon the Cross but his being the blood of a person of the greatest dignity even of the Son of God this made his sacrifice once offered to be of infinite value and efficacy and sufficient to propitiate God and make expiation for all the sins of the World now if the same sacrifice be as truly offered in the Mass though not after the same manner and Christ does by the hands of the Priest as truly offer himself there as he did upon the Cross why should not this be of as infinite value and efficiency as the other but if it were says Bellarmine what need so many Masses be offered for the same thing * Nam si Missae valor infinitus esset frustrà multae Missae praesertim ad rem eandem impetrandam offerrentur Ib. so many thousand for example to get a soul out of Purgatory which if it were not it would quite spoil the market and utterly destroy the Trade of them but surely this is but like paying the same full summe of a debt so many times over when one payment amounts to the whole and 't is but the same is brought so many times again It is to be feared that it is not accepted by God or else it need not be so often tendered and paid again and again so many several times but as Bellarmine says both the sacrifice it self and Christ who then offers it are infinitely acceptable to God * Ipsa hostia offerens Christus infinito modo sunt Deo grata Ib. What account then can be given of this He is the most miserably put to 't that ever good guesser was at this unaccountable thing and with a salvo to better judgment † Videntur mihi salvo meliore judicio tres esse causae hujus rei Bellarm. de Miss l. 2. c. 4. F. which is a squeamish piece of modesty that he is seldom guilty of at other times he offers at three reasons though he owns the cause of it is not certain † Causa non est adeo certa Ib. The first is in respect of the sacrifice it self which is offered in the sacrifice of the cross says he Christ in his very-natural being and human form was destroyed but 't is only his sacramental being is so in the Eucharist * Prima sumitur ex parte hostiae quae offertur nam in sacrificio destruebatur ad honorem Dei ipsum esse naturale Christi in formâ humanâ in sacrificio Missae destruitur tantum esse sacramentale Ib. but Christ I hope is as much in his natural being in the Eucharist as he was upon the cross else what becomes of the Doctrine of Transubstantiation and he is offered as truly to God in his natural being there why should not then his natural being be as valuable in the one as in the other if his natural beings not being destroyed there makes it to be no true sacrifice as one would think he had it here in his thoughts then indeed he gives a good and a true reason why the one is not a sacrifice nor upon that account so valuable as the other but for fear of that he quits this reason and goes to the next which is * Secunda sumitur ex parte offerentis nam in sacrificio crucis offerens est ipsa persona filii Dei per se at in sacrificio Missae offerens est filius Dei per ministrum Ib. in respect of the offerer because in the one the offerer is the very person of the Son of God by himself but in the other the offerer is the Son of God by his Minister but surely if the oblation be the same of the same worth and value the offerer will by no means lessen and diminish it and how often do they tell us that Christ himself is the offerer of the sacrifice of the Mass when we charge them with the great boldness and presumption of having a mortal man offer up Christ and so consequently purchase our Redemption and make propitiation for sin which none but Christ can do to avoid this the Bishop of Meaux says That Christ being present upon the Table effers up himself to God for us in the Eucharist * Exposition of the doctrine of the Catholick Church So that the Priest is only to set him upon the Table according to him by the words of consecration and then Christ offers up himself to God and Christ being present upon the holy Table under this figure of Death intercedes for us and represents continually to his Father that death which he has suffered for his Church * Ib. And the Council of Trent says It is the same offerer as well as the same sacrifice that was upon the cross and the difference between that and the sacrifice of the Mass is not at all upon the account of the offerer but only the manner of offering † Vna eademque hostia idemque offerens sola offerendi ratione diversâ Conc. Trid. Sess 6. c. 2. This therefore can be no true reason of the different value of the two sacrifices and oblations The Third is taken from the will of Christ for though Christ (c) Tertia ratio sumitur ex ipsâ Christi voluntate nam etiamsi possit Christus per unam oblationem sacrificii incruenti sive per se sive per ministrum oblati quaelibet à Deo pro quibuscunque impetrare tamen noluit petere nec impetrare nisi ut pro singulis ●olationibus applicetur certa mensura fructus passionis suae sive ad peccati remissionem sive ad alia beneficia quibus in hâc vitâ indigemus Bella. de Miss l. 2 c. 4. H. could by one oblation offered either by himself or his minister obtain any thing or for any person yet he would not otherwise desire or impetrate this but only that in every oblation a certain measure of the fruit of his passion be applyed either to Remission of sin or to other benefits which we want in this Life but where does this will of Christ appear Christ may dispose of his merits and the fruits of his passion as he pleaseth but how do they know that he intends thus to parcel them out and to distribute them in such small measures and scantlings as they think fit